the beginning primarily manifested itself in individualism exploring the experience and the mystery of a particular existence. The Romantic imagination revealed a new reality: an inner world of dreams and phantasms. She introduced the idea of the "subconscious human" expressing previously hidden and repressed thoughts even though there still remained various spheres of suppression. The Romantic liberation was made possible thanks to the rejection of classicism and its dogmatic and one-dimensional understanding of tradition, which restricted imagination. The Romantic multilateral and pluralistic perspective on tradition became the basis for the new cultural paradigm. However, in her work The Romantic Fever, she demonstrates that Romanticism could not hold itself to a static and unambiguous system — not even among its epigones, since they merely reinforced its antinomies and transformed them into stereotypes. In her books, she discussed numerous aspects of this new paradigm such as the new Romantic hero; a radical violation of the death taboo; re-exploration of the hidden and forgotten which led to the ennobling of vernacular cultures (folk culture in particular, but also pagan, Slavic, Nordic and Oriental cultures); the concept of nature as a model; a mode of existence which in an inevitable way identifies creation with destruction or even self-destruction and life with death; the understanding of history as a theophany; the dramatic philosophy of existence stretching from salvation to nothingness; as well as suppressed existential experiences (that of a child, madman or a woman). Uncanny Slavdom In the book ("Uncanny Slavdom"), Janion deployed Edward Said's concept of Orientalism to prove that in the Middle Ages Western Slavs underwent colonization by Roman Catholicism. According to Janion, Poles entering the realm of Latin influence severed them from pagan tradition and has become for them a source of trauma, which continues to affect their present collective identity. This interpretation has been challenged by Dariusz Skórczewski as a misapplication of postcolonial theory and a misinterpretation of the role of Christianity in the Polish lands. Personal life She publicly came out as a lesbian in book entitled . She actively promoted feminism in Poland and was known for her criticism of racism, anti-Semitism, homophobia and misogyny. Awards and honours Award for the book ("Romanticism, Revolution, Marxism"), 1972 Polish Academy of Sciences Secretary Award for the book ("Romantic Fever"), 1977 Polish Academy of Sciences Secretary Award for the book ("Romanticism and History") co-written with Maria Żmigrodzka, 1979 Jurzykowski Prize, 1980 Honorary